By Hirokazu Miyazaki

The strategy of wish examines the connection among desire and information via investigating how desire is produced in numerous different types of knowledge—Fijian, philosophical, anthropological. The booklet discusses the desire entailed in quite a lot of Fijian wisdom practices resembling archival examine, reward giving, Christian church rituals, and company practices, and compares it with the concept that of desire within the paintings of philosophers comparable to Immanuel Kant, Ernst Bloch, Walter Benjamin, and Richard Rorty.The booklet participates in on-going debates in social thought approximately how you can reclaim the class of wish in innovative idea. The booklet marks an important departure from different such efforts via combining a close ethnographic research of the creation of wish in Fijian wisdom practices with an inventive examining of recognized philosophical texts. the purpose is to carve out an area for a brand new form of dating among anthropology and philosophy.

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Extra resources for The method of hope: anthropology, philosophy, and Fijian knowledge

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The antiessentialist reply to this common-sensical reaction is that common sense is itself no more than the habit of using a certain set of descrip­ tions . In the case at hand, what is called common sense is simply the habit of using language inherited from the Greeks, and especially from Plato and Aristotle. ( Rorty 1 9 9 9 : 5 1 ) Bloch's hope surfaces as an interesting counterpoint to both of these positions. The question for Bloch as a committed atheist is how to hope after the death of God (cf.

Hope is the source of such faith. Moments of Hope: The Problem of the Present Bloch thus practically substitutes the question of temporality for the question of agency. 11 In a series of essays entitled " On the Present in Literature, " for example, Bloch confronts the difficulty of accessing the present. For Bloch, the difficulty arises from the lack of distance between oneself and the present moment Hope as a Method 19 i n which one finds oneself: Without distance . . you cannot even experience something, [much] less represent it or present it in a right way.

As I already have suggested, these sparks are mostly products of incongruities between the temporal direction of my own anthropological inter­ vention and that of Suvavou people's hope as a method of self­ knowledge. The challenge I face is how to preserve these sparks while resisting the immediate demand of hope for synchronicity that emerges in these incongruities. In these chapters, I examine the work of hope across different domains of Fij ian knowledge rang­ ing from archival research (chapter 2) to distribution of rent money (chapter 3) to petition writing (chapter 4) to religious and gift-giv­ ing rituals (chapters 5 and 6) and to business activities (chapters 3 and 6 ) .

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